My Interpretation of the Thought of Karl Marx
Part One: introduction
In a career that has spanned 71 years, ever since as a first
semester freshman I took Willard Van Orman Quine’s course on symbolic logic, I
have devoted extended periods of time to the study and interpretation of the
writings of two great thinkers: Immanuel Kant and Karl Marx. To the thought of
each I devoted two books and a number of lengthy essays. Kant was my first love
and my first great challenge. When I had come to terms with his thought, I was
sure I would never encounter another thinker as difficult to master or correctly
to interpret. However, when I plunged into Das Kapital three years after
publishing my second book on the philosophy of Kant, I found myself confronted
with a task even more demanding and multidimensional than that posed by the
Critique and the Grundlegung.
For better or for worse, I am content with my engagement
with Kant. The books I have written and the series of YouTube lectures I have
posted do as good a job of laying out my understanding of Kant’s philosophy as
I am capable of. But despite 45 years of effort and many thousands of words, I
still feel that I have somewhat failed to articulate the full complexity of my
vision of Marx’s thought. I have decided therefore to make one last effort. I
am moved to attempt this in part by my sense that I have been unsuccessful in
persuading others of my reading of Marx’s work.
It will surprise none of you who have been following my blog
that this reminds me of a story, and I think it may be appropriate to begin my
effort by telling it once again. In 1956, when I was a graduate student in the
Harvard University philosophy department, the graduate philosophy club invited Roy
Wood Sellars to give us a lecture. Sellars was at that time quite ancient – 11
years younger than I am now, I believe – and retired from the University of
Michigan. Some of you may be familiar with the name of his more famous son,
Wilfrid Sellars. Roy Wood gave a long sad plaintive talk, the theme of which
was that his Midwestern version of causal realism had not received a fair
hearing in the journals because it had been eclipsed by the East Coast version
of causal realism. We all sat there in stunned silence trying desperately to
remember what causal realism was. The talk was not a success. And here I am, 65
years later, seemingly complaining that my version of Das Kapital has not received a fair
hearing perhaps because Analytical Marxism has dominated the journals. Nothing
changes, alas. At any rate, here we go.
I first read Volume One of Das Kapital in the spring of 1960
when I was preparing to co-teach a sophomore tutorial with Barrington Moore in
Harvard’s newly established Social Studies program. I read it quickly and was
unimpressed with it. Over the next 16 years I taught things by Marx frequently
but it was always the early writings – The 1844 Manuscripts, The Communist
Manifesto, The German Ideology. Then in the spring semester of 1977 I decided
to teach a seminar at UMass on Classics of Critical Social Theory and assigned
Volume One. When I reread it to prepare for the seminar, I was bowled over. I
thought I had never read anything so brilliant, so complex, requiring so
complicated an interpretation. I had what the French call an éclaircissement. On the spot, I decided
to devote as much time as it took to struggling with the text and getting
absolutely clear what I could see was going on in it. Marx, it seemed to me,
had found a way to analyze the impossibly complex character of capitalist
society and to capture its complexity literarily in those puzzling and
unforgettable opening chapters. To reach
my goal, I would have to bring to bear on the text an understanding of
philosophy, history, economics, and literary criticism, for all of these, I was
convinced, had been integrated by Marx into a single seamless interpretation of
capitalism.
The philosophy was no problem. That was, if I may steal a
phrase from Eliza Doolittle, mother’s milk to me. And since the first course I
taught at Harvard after getting a PhD in philosophy was a history of Western
Europe from Caesar to Napoleon (don’t ask), I was sure I could handle the history.
I have never in my life taken a course on literature, but at that point I had
been married for 15 years to a gifted literary scholar and I had picked up some
of the elements of literary theory from pillow talk, as it were. The economics,
however, posed a problem.
I could handle the writings of Smith and Ricardo easily
enough, but as it happened, this was just the time when a number of brilliant
mathematical economists around the world were bringing modern analytical
techniques to bear on the work of those great classical political economists as
well as on that of Marx himself. For reasons that I shall explain later, the
mathematical tool they used most often was not the calculus of the neoclassical
economic school but rather linear algebra.
I had studied a fair amount of calculus in college but had never engaged
with linear algebra, so as soon as I had submitted my grades in December 1976,
I bought a linear algebra textbook and spend the month of January teaching
myself the subject. And then I was off on my adventure.
What Marx had done in Capital was to bring to bear on the
analysis of capitalism the old philosophical distinction between Appearance and
Reality, a distinction first introduced systematically into philosophy by
Plato. Like Plato, Marx faced an extremely complicated expositional problem. He
had to begin at the level of appearances, penetrate those appearances to reveal
the underlying reality, struggle successfully against the resistance of his
readers to giving up their false belief in the appearances, while deploying
literary techniques designed to capture this complex structure in a discourse
that could speak simultaneously to audiences who had achieved different degrees
of insight into reality. All of this, I recognized almost immediately, Marx had
achieved brilliantly in the opening 10 chapters or so of Volume One. My job
would be to lay this out clearly and analytically, somewhat like a medical
student dissecting a corpse to display the complex structure of nerves and
blood vessels and bones and organs that in the living body comprised a graceful
functioning structure.
However, after I had mastered linear algebra sufficiently to
be able to read the work of Sraffa, Morishima, Pasinetti, Brody, Abraham-Frois
and Berrebi, and the others, I discovered there was a problem neither Marx nor
any of his interpreters and disciples had recognized: a way had to be found to
integrate the modern mathematical reinterpretation of the classical school with
the philosophical, historical, and literary understandings that Marx had
achieved. To put the point in a deliberately provocative and seemingly
paradoxical fashion, a way had to be found to introduce the literary criticism
into the equations. The recognition of this problem and my initial admittedly
somewhat elementary efforts to solve it are what sets my reading of Marx off
from that of every other commentator I have ever encountered. This essay is
one last effort to make the case, as it were, for my "Midwestern version of
causal realism.”
